the d Ephes 2.8 Gift of God none can believe but to whom it is e Luk. 8.10 given Yea were the Scriptures like the Sun discernable by their own light all should acknowledge them Divine who read them written or hear them preach'd but the contrary practice confirms the contrary opinion that seeing all do not receive them it is by a f 1 Cor. 2.15 peculiar Gift of the Spirit that any do believe them that they are the word of God § 12. What and from whence the Authority of the Scriptures And believing these books of Holy Scriptures to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God we acknowledge them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of soveraign and sacred Authority for the proving deciding and determining all a Deut. 17.9 10 11. Isai 8.20 Acts 17.2.11 1 Cor. 15.3 4. Gal. 1.8 controversies in Doctrines of Faith containing in them b 2 Tim. 3.16 17. Acts 20 27. all Truths necessary to Salvation Their sufficiency Their perfection and as not being subject to c Mark 12.24 error in themselves nor to receive d Joh. 10 35. 2 Pet. 1.19 Deut. 12.32 Prov. 30 5 6. Rev. 22.18 Addition or Diminution or Change by the e Gal. 3.15 2.8 Authority of Men or revelation of Angels § 13. How the Rule of our faith We say the Holy Scriptures are the a 1 Thes 5.21 1 Joh. 4.1 6. 2 John 9. Rom. 16.17 Canon and Rule of our Faith and as a Rule hath its just measure inherent in it selfe not depending upon the hand of the Artificer so the Scriptures have their infallible truth inherent in themselves not depending upon the judgement of the Church And as when we speak of a Rule we mean not the materiall wood but the formall measure so when we speak of the Scriptures being the Rule of our Faith we mean not the materiall Book but the formall Truth even the will of God revealed And we expect not any more nor any other Revelation as a Rule of faith or life Such to the end of the world but this to b Heb. 1.1 2 Mat 28.20 1 Cor. 11.26 2 Thes 2.8 continue to the end of the world § 14. Prophesies and particular Revelations Particular Revelations not now to be expected they were to the Church as the light of the Moon and of the Stars to the world of much use and benefit in the night even in the darknesse of ignorance and dim light of Types and Figures whereas the glory of the Gospel like that of the Sun it gives us a Noon-light of divine Truth so that now to expect particular Revelations in matters of faith were to light a candle in the Sun or to look for a Star at Noon Doubtless this is the high way to a 2 Thes 2.10 11 12. 1 Tim. 4.1 2 Thes 2.1 Heresie and gives advantage to Satan b 2 Cor. 11.13 14. transformed into an Angel of light the more easily to deceive and the more dangerously to seduce What received as the Truth by the Church § 15. Whatsover is preach'd or taught express'd in the letter or agreeable to the Analogy of the Holy Scriptures we receive as a Mal. 2.6 John 17.17 Acts 18.28 2 Tim. 2.15 Truth But what is opposite to or dissenting from them we reject as b Acts 17.11 Mark 12.24 error And what things are indifferent in their own nature as being neither directly express'd in the word nor necessarily deduc'd from it nor any way opposite to the word or inconsistent with it those things we acknowledge left to the Prudence of Governours What left to the Prudence of Governors and to what end for the preservation of c 1 Cor. 11.16 chap. 14.26 33 40. Heb. 13.17 Philip. 2.14 Order and Unity in the Church which things indifferent in their nature by the command of lawful Authority do become necessary in their use In what the Scriptures are plain and in what hard to be understood § 16. And seeing the Holy Scriptures though in most texts they are a Deut. 30.11 14. Psal 19.7 8. 2 Tim. 3.15 1 Cor. 3.1 2. Psal 119.105 2 Cor. 4.3 4. clear yet in many they are b 1 Cor. 2.6 7. 2 Pet. 3.16 obscure Though in Truths absolutely necessary to salvation they are easie yet in mysteries excellently profitable for edification they are difficult to be understood Therefore for the true Interpretation of Scripture How to be Interpreted we admit the judgement of the Church as a trusty Guide and the opinion of the Learned as a rational Argument but we approve the Scripture it self as an c 2 Pet. 1.20 infallible Rule clearing those texts which are dark and doubtful What the Analogy of Faith by those places which are more plain and evident being careful to keep close to the d Rom. 12.6 Phil. 3.16 Analogy of Faith which doth consist in those Principles of Christianity which are clearly set forth in Scripture and generally received of the Church A Sum whereof we have in those short Confessions of Faith call'd the Apostles Creed Athanasius Creed and the Nicene Creed together with the Decalogue the Lords Prayer and the Doctrine of the Sacraments § 17. The duty of Christians in the use of the Scriptures And that every true Christian may be throughly furnished with Knowledge unto works of Holiness and Righteousness it is his duty diligently to a Joh. 5 39. 2 Pet. 1.19 Luke 16.29 search the Scriptures and to b Deu. 5 32 33 John 13.17 Jam. 1.22 25. conform his judgment and conversation according to their rule and direction Their fulness of heavenly Doctrine They being the Heavenly Store-house from whence the Church of Christ is furnish'd with all spiritual c Luke 4.4 Heb. 5 12 13 14 1 Pet. 2.2 Provision of sound Doctrine whether it be in matters of Faith or Manners d 2 Tim. 3.16 Profitable they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Misery and Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction in discovering and refuting Error in discerning and confirming Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation How a perfect form of Institution in what concerns Minde and Manners the inward and the outward Man in thoughts in words and in works and of these Three doth consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of institution in Righteousness CHAP. II. Concerning God in the Unity of Essence § 1. AS the Sun is in it self most visible Why the Nature of God is not to be comprehended by
SION'S PROSPECT IN ITS FIRST VIEW Presented In a Summary of Divine TRVTHS consenting with the FAITH profess'd by the Church of ENGLAND Confirmed from SCRIPTVRE and REASON Illustrated by Instance and Allusion COMPOS'D and PUBLISH'D TO BE An Help for the prevention of APOSTACY Conviction of HERESY Confutation of ERROR and Establishing in the TRUTH By A Minister of CHRIST and Son of the CHURCH R. M. quondam è Coll S. P. C. Henceforth be no more children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro and whirled about by every winde of Doctrine EPHES. 4.14 London Printed by T N for Humphrey Moseley and are to be sold at the sign of the Princes-Arms in St. Pauls Church-yard 1653. TO THE RIGHT HONOURABLE HENRY Marquess of Dorchester Earl of Kingston c. My LORD YOur Patronage like your Self is Honorable the true merit and high repute of whose piety and learning is voice enough to speak my Summary of Truths Orthodox It is not then without design that I am solicitous to present Sion's Prospect to your Lordships sight it being my confidence and aim that this View of Divine Truths having had its review by so clear a judgment for its approbation I may not hereafter fear what eye it shall be exposed to for its censure Besides My Lord in this general maze of the Churches troubles affrighted Truth seeking safety I directed her to take Sanctuary in the Temple of Honor and to offer her devotions at your Lordships shrine Let then a propitious goodness deign acceptance and give protection to the humble Suppliant not to be violated by the profane hands of ignorance and of error If any question the confidence of this my Address to your Lordship it is enough that I point them to the * Apud Antiquos Quercus Jovi Laurus Apollini Sacrae virum nobilem tà m de Ecclesia quà m de schola literaria optimè meritum emblematicw̄s loquuntur Oak and the Lawrel standing at your Gate with this Inscripsion of honourable Fame Here dwels the Clergy's Patron But besides this My Lord mine once near relation to your late deceased * Ds. T. G. Eques felicis memoriae Uncle as it gave me my first admission into Your Lordships presence so will it countenance my present presumption of Your Lordships Patronage and it will be no error if I think at once to engratiate my Service to Your Self by his Memory and ennoble my Work unto others by Your Name This in publick as to a formal Dedication I retire into privacy for the more real devoting my self in the sincerest fervour of my heartiest Prayers My LORD Your Honours most truly faithful and humble Servant ROBERT MOSSOM Richmond in Surrey pridiè Non. Maii 1651. The Author's Preface to the READER Courteous Reader THE grand Apostacy of these latter dayes may sufficiently experience thee to know how dangerous it is to want a Pilote in the storm a seasonable service then it must be and should be an acceptable work in any measure of proportion to supply that defect Here thou art brought into the Ark of the Church and the amidst the many contrary windes of false doctrines thou art taught much of the profession of a true Faith to which as divine Reason doth contribute its clearest of evidence so doth sacred Scripture confer its firmness of proof And in the many Scripture proofs fear not any thing of what is now Epidemical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 36. Scripture sacriledg either surreptitiously stealing away the true meaning or profanely corrupting the proper phrase of Gods word upon the strictest examination it shall not be found that the Oracle doth here b Demosth de Oraculo Delphico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures I mean speak that sense which faction or fancy hath c Non imponendus sensus sacris literis sed expectandus Hilar. de Trin. imposed but what the Spirit of God and of Truth hath revealed With those mysteries which are of the Catholick Faith as necessary to salvation here are interwoven many Truths which are of Theological Science as useful to spiritual edification yet those questions which some mens curiosity hath vainly started and other mens nicety hath as scrupulously resolv'd I have purposely wav'd as being especially in these times wherein men are more Criticks then Christians in Religion the occasions of contention which further unto d Dum alter alalteri anathema esse coepit propè jun nemo Christi est Hilar. cont Const uncharitableness rather then matters of instruction which edifie unto holiness If Thou dost question or Any will oppose this Summary of divine Truths being wholly consenting with the judgment of the Church of England Know that as it hath been perus'd and approv'd by some of the reverend Fathers so will it be asserted and justified by others of the dutiful Sons of the English Church to be in all parts agreeable to that Faith which hath been and yet is with all constancy by Her acknowledg'd and profess'd which argreement will evidently enough appear to him who shall diligently consult the Book of Articles the Books of Homilies the Forms of publick Administrations and Divine Service In all which the Church doth speak more fully though dispersedly what is here delivered more concise and methodically so that this Summary especially in matters of Faith is perfectly consenting with the Church as teaching the same Truths for matter though not for method for substance though not for circumstance the Analogy one though the Expressions diverse If Truth then might gain e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 20. esteem from Persons and Faith receive credit from the repute of its Professors This Summary presented might have a fair gloss from that reverent respect this Nations owes and other Nations give unto the Fathers of our Church for learning and piety for f Martyres multi multi Martyres designati sufferings and constancy so eminently renown'd And whoso are true Sons of this Church will acknowledg the Doctrines here delivered to be the milk suck'd from their mothers brest pure and wholesom made such from the well digested food of Gods word And however the factions of men have made a rent in the unity and their actions too cast a stain upon the purity of our Church yet let other Nations know they ought to have more care to preserve and secure themselves then they have reason to disdan or g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 13. upbraid us for certain it is the envious man is sowing the like tares in their field and they cannot tell how soon our Iudgment may be the portion of their Cup. In this Treatise if any phrase seem improper according to the language of the learned Schools it is a sufficient Apology that the Author made it his aim as he thought it his duty to write according to the weaker capacities of those he was to nistruct rather
And here whilst we view the Jewish Sanctuary Sacrifices and Prophecies by the light of Reason we see them plainly a Joh. 5.39 46 Lu. 10.23 24. 1 Cor. 15 3 4. look and lead unto Christ For their Sanctuary and Sacrifices being b Heb 9.1.10 Earthly and Carnal must needs in the pure worship of that God who is a c John 4.24 Heb. 12.9 Isa 1 10 12. c. Heb. 1.5 6 7. spirit and the Father of spirits be the d Hâ—b 8.4.5 ch 9 9 23 24. Types and shadows of things Heavenly and Spiritual so that as their Prophecies having their appointed time either they are fulfilled or they have expired so their Sanctuary and Sacrifices being Types and shadowes either they were vain or they have vanished and this in Christ the e Col. 2.17 John 1.17 Substance of those shadows and the f John 1.45 Luke 24.27 Mat 1.22 23. chap. 26.56 ch 27.35 Luke 22 37. Joh. 19.36 37. Subject of these Prophecies Reason leads from the Church of the Jews to the Church of the Christians § 4. For let the Jews search the several places and Ages of the World they cannot finde a fulfilling of a Gen. 49.10 Hag. 2.7.9 Gen. 3.15 Deut. 18 15. Isa 2.2 7.14 9.6 7. Dan. 2.44 45. Special Prophecies nor can they give us an Antitype and substance for their Sanctuary and Sacrifices but in the Person and in the Gospel of Jesus Christ as the promised Messiah So that for the true and more full Knowledge of God with the right and more pure form of his Worship we are directed by the Dictate of Reason to the Church of Christ With the Church of Christ is found the Word of God as the Revâ—lâ—tion of his Will b 1 Tim. 3.15 which as the Pillar of Truth doth hold forth to us the Holy Scriptures as the c Rom. 3.2 Luke 1.70 2. Cor. 2.17 chap. 4.2 1 Thes 2.13 word of God delivered by the d 2 Tim. 3.16 2 Pet. 1.21 1 Cor. 2.13 Inspiration of the Holy Spirit § 5. These Holy Scriptures are the writings of the a Eph. 2.20 2 Pet. 3.2 Prophets and Apostles in the books of the Old b 2 Cor. 3.14 Testament and the New The Word of God the Holy Scriptures in the Books of the Old Testament and the New The Original and Authentick edition of the former according to the writings of Moses and the Prophets is the Hebrew and of the latter according to the writings of the Apostles and Evangelists is the Greek What Editions are Authentick That the Mother language of the Jews this the most common language of the Gentiles who in a contradistinct notion to the Jews are therefore called c 1 Cor. 23.24 Rom. 2.9 10. Gal. 3.28 Greeks and as the first edition of the Holy Scriptures were Translations in the Vulgar tongue allowed so the after translations ought to be in the Vulgar tongue that they may be d John 5.39 Col. 3.16 Acts 8.28 1 Thes 5.27 Rev. 1 3. read of all § 6. The Apocrypha signifying secret or hid The Aprocrypha why so called either in respect of their Authors being not certainly known or their Authority not being publickly received seeing we finde them not in the Hebrew we acknowledge not as Canonical to prove doctrines of faith Why not Canonical though profitable for instruction in moral duties We receive those books onely to be of the Old Testament The Old Testament received from the Jews which were kept a Luke 24.44 Sacred by the Jews by an especial Providence and b Rom 32. chap 9.4 Divine appointment made faithful Registers and Bibliothists to the Christian Church § 7. And seeing the Church hath its a Eph. 2.20 foundation fixt upon the Scriptures The Authority of the Scriptures is not from the Church the Scriptures cannot have their Authority derived from the Church so that as not b Joh. 5.33 34. Christs Ministry so nor doth Christ's Word receive its Weight or Worth its Excellency or Authority from the Testimony of Man That the Lord Jesus Christ was c Rom. 4 25. deliver'd for our offences and raised again for our justification we beleeve what because the Church doth so teach us No but because the d Rom. 10.17 Scriptures do so teach the Church § 8. The Holy Scriptures being those a 2 Cor. 5.18 19 20. Credential letters The Authority of the Church is from Christ by the Scriptuâ—es which Christ the King of glory hath given to his Church must necessarily have their Authority from their Author which is Christ and what Authority the Church hath from Christ is convey'd and confirmed by the b 1 Tim. 3.15 Scriptures so that the Authority of the Scriptures is far above the Authority of the Church And though the Tradition of the Church doth declare the Authority of the Sciptures yet doth it not give Authority to them as the c John 1.7.29 34. Testimony of John Baptist doth declare Christ to be the Messiah yet doth not make him to be the Messiah by so declaring him The Tradition of the Church leadeth to the Scriptures § 9. Yea in our believing the Scriptures to be the word of God though true it is the Church leadeth us unto the Scriptures as the a John 4.39 woman did the Samaritans unto Christ by a Traditional report of their Divine excellency yet having read them diligently and faithfully b Joh. 7.17 18 observed the deep Mysteries The excellency of the writings affect the mind the sure Prophesies the glorious Miracles the purity of the Precepts the harmony of the Parts the efficacy of the Doctrines the sincerity of the Writers the plainnesse of the Style with the Majesty of the Word having observed these it is through the convincing power of the c John 14.17 spirit of Truth The Spirit convinceth of the Truth that we say to the Clurch as the d John 4.42 5 39. Samaritans did to the woman Now we believe no more because of thy saying of thy Tradition for we our selves have read and know that these Scriptures are indeed the word of God and in them we have eternal life A morall perswasion from the Church and the letter a divine belief from the Spirit § 10. That the Scriptures then are the Word of God we believe in a a 1 John 5.9 John 16.13 1 Cor. 2.10 12. 1 Joh. 2.20.27 moral perswasion from the outward Tradition of the Church and the incomparable excellency of the matter but in a Divine Faith from the b inward Testimony of the Spirit § 11. Indeed though the Scriptures are a light a Psal 119.105 2 Pet. 1.19 yea the b 2 Cor. 3.18 clear light of the Sun of Righteousnesse yet it is only to those who have their eyes opened The brightest day appears not in it's glorious beauty to the blind Why the Scriptures are not discernable by their own lighâ— without the Spirit nor the plainest Scripture in its Divine Truth to the c 1 Cor. 2.14 unbelieving and Faith being
the understanding of Man so is God in himself most intelligible and therefore that the Sun dazeleth the eye and God the understanding it is from the abundance of glory in both in respect of our weakness to see and insufficiency to apprehend so that our defect of Knowledge in the nature of God is not so properly from the excellency of the object as from the deficiency of the faculty our †John 1.18 understanding being too narrow to comprehend the incomprehensible Essence of the God-head as whatsoever is finite must needs be too short either to reach How the incomprehensible God is apprehended by faith or to fathom that which is infinite Wherefore God dwelling in that a 1 Tim. 1.1 6.16 light of glorious Excellency and inaccessible glory which no eye of humane Reason can approach or enter we not being able to b Psal 136.6 145.3 Exod. 33.20.23 1 Cor. 13.12 comprehend him in a full knowledge have some apprehensions of him by a divine faith as he hath c Deut. 29.29 John 1.18 revealed himself to us in his word § 2. By which a Eph. 1.13 Word of Truth we beleeve God to be a b john 4 24. Spirit of c Psa 148.13 incomprehensible glory who is in Scripture describ'd unto us How God is described in Scripture by his Names and by his Attributes describ'd not defin'd for there is no Name nor Attribute which can give us an adequate signification of God in his Essence The Names of God His Names especially Jehovah and Shaddai His name d Exod. 6.3 Isa 42.8 Jehovah declares him to be e Exod. 3.14.15 a God absolute in his Essence and his name Shaddai f Gen. 17.1 a God al-sufficient in his fulness § 3. So that from the Names of God wee beleeve him to be an absolute and an infinite Spirit having his being in himselfe who as Adonai a Deut. 4.39 Col. 1.16 Nehem. 9 6. sole Lord of heaven and earth The description of God according to his names Further described by his Attributes The first and principall giveth and preserveth being to all his creatures whatsoever is extra deum without b Acts 17.24.25.28 Phil. 2.13 1 Cor. 8.6 God depending upon God in essence and subsistence in faculty and operation in habite and in act § 4. But God is further describ'd unto us by his Attributes of which the first and principall are these that he is most a 1 Joh. 1.5 simple without any the least composition b Exod. 3.14 absolute and c Psal 145. infinite having all fulnesse d Psal 36.9 Heb 10 31. of life e Dan 4.34 Job 22 2.3 Psal 16.2 Rom. 11.35 perfection and f 1 Tim. 1.11 6.15 blessednes in himselfe And God being simple in his essence he is also g Mal 3.6 Jam. 1.17 immutable in his nature being absolute he is also h Exod. 6.3 4 all sufficient and being infinite he is also i 1 Kin. 8.27 incomprehensible k Jer. 23.2.4 omnipresent and l Psal 90.2 eternal § 5. Why incommunicable to the creatures All which Attributes are so proper unto God that they are a Isa 4.28 incommunicable to the creatures their contrary being found in al the creatures as depending upon him who is absolute subject to change by him who is immutable comprehended by him who is incomprehensible receiving their measure from him who is infinite their place from him who is omnipresent and their beginning from him who is eternal § 6. The Attributes communicable to the creatures But the knowledge of God whereby he is a Heb. 4 13. omniscient the power of God whereby he is b Psal 91.1 omnipotent the c Exod. 34.6 Isa 6.3 Goodness and Truth Mercy and Justice c. in all which he is infinite How communicable are Attributes communicable to the creatures not in Essence but by Analogy according to that impress of Divinity which God hath stamp'd uppon Angels and Men either by d Acts 17 28. Nature or by e 1 Pet. 1.4 Grace or by f 1 Cor. 15.42 43 44. Glory § 7. God's essential attributes his one intire Essence All the essential Attributes of the Godhead are not so many several qualities or accidents in God But the a Eph. 4 6. 1 John 1.5 and 4.5 one very entire Essence of God His omniscience omnipotence How distinguished and other his Sacred Attributes not being distinguished one from another really in Gods nature but onely formally in our conceptions for though as they are conceived by us they seem diverse and different Attributes yet b 1 Cor. 15.28 1 John 1.5 in God they are but one most single and pure Act Which single Act in God is diversly exprest to us in different Names because of our weakness who cannot in any measure conceive of it Why diversly express'd in different names but in different notions And thus though the Act be one in God as the Agent and the Attributes one with God in his Nature yet are they said to be diverse according to the diversity of the Objects and Effects which are without God in his Essence § 8. Thus there is but one God and impossible it is there should be many gods for seeing it is absolutely necessary Why there can be but one God that he who is God have all perfection of being in himself to make many gods were to make them all imperfect and so they can be no gods To allow of Polutheism then is to admit of Atheism he cannot worship any God who acknowledgeth many gods seeing there can be but One most perfect as but One first Mover one first efficient How One single pure and perfect And this One God is a Deut. 6.4 Isa 45.5 1 Cor. 8.4 Jam. 2.19 one single pure and perfect Being b 2 Cor. 3.17 1 Tim. 6.16 single without parts c 1 Sam. 15.29 Hos 11.9 pure without passions d Mat. 5.48 1 John 1.5 perfect without infirmities § 9. So that when in sacred Scripture God is said to have e Psal 34.15 eyes and f Heb 10.31 hands to be g Psal 7.11 angry and h Eph. 4 36. grieved to i Psal 44.22 sleep and i Psal 44.22 awake or the like These we so understand as spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men Why said to have eyes and hands to be angry and grieved c. according to our capacity of conceiving that we might in some measure truly apprehend that in a divine analogy to be done of God which we see and know to be done of men who indeed have eyes and have hands are angry and are grieved He admits no bodily likeness do sleep and do awake The incorporeal k Isa 40.18 46.5 Rom. 1.23 Deut. 4.15 16. Col.
and the salvation of the elect instrumental to this the utmost end the manifestation of God's c Ephes 1.12 glory which end is communicated of God unto his elect not d Psal 16.2 acquired by his elect unto himself for that as he is a God e Exod. 3.14 Independent so he is a God f Gen. 17.1 Alsufficient Thus there are several causes of Salvation decreed by God's will final and instrumental but no cause of God's will decreeing Salvation neither instrumental nor final both being within the compass of his decree and therefore not beyond the circumference of his will to be the cause of his volition God wills not sin and why § 7. God wills all things but sin which hath no efficient but deficient cause and therefore the cause thereof cannot be God True it is all evil is founded in that which is good and so sin cannot be but in some faculty or habit or action which thereby is denominated sinful No doubt then God a Act 4.27 28. wills the action which is sinful but not the b Psal 5.4 Habak 1.13 pravity of the action which is the sin He wills the action as a natural good and ordered by him to a greater good but the ataxy or anomy of the action that he doth not will but permit or at most he doth but will the permission For he cannot be said effectually to will what he doth actually forbid and punish The purpose of God's will doth not abolish but establish the liberty of man's will § 8. Besides the purpose of God's will doth not take away the a Levit. 1 3. Dan. 11 3. Phil. 2.13 Psal 40.8 liberty of man's will no more then the certainty of his fore-knowledg doth take away the contingency of events rather indeed that purpose doth confirm this Liberty and that certainty this contingency for that thereby he maketh good the liberty which he hath given and the contingency which he hath made accommodating the concurrence of his power and will according to the nature of the Agents which himself hath created and that constitution of the causes which himself hath established wherefore though the purpose of God's will doth exclude every act and event which is contrary to it yet can it not be said to destroy the liberty of man's will even to that contrary act which is altogether consistent with it What the Necessity of Being from the immutability of God's will yea establish'd by it And thus what necessity of Being is caus'd by the immutability of God's Will is only a conditional necessity upon this supposition that God wills it And because what God wills in his ordinary Providence is according to that order which he hath established in the secondary causes therefore the Necessity of Being which flows from the immutability of God's will doth not destroy the contingency of Events or the liberty of Agents § 9. How God's secret wil becomes revealed by his word and by his works The secret will of God's good pleasure is the first and a Psal 135.6 Eph 1.11 Rev. 4.11 chief cause of all things b Num. 23.19 Psal 102.27 unchangeable and c Rom. 9.19 irresistable which when God is pleased to reveale unto man he doth it by the signification either of his word or of his works His works declare his will in their events and his word that signifies his good pleasure by Prophesies by Precepts by Promises and by Threatnings How God's word is called his will God's word is called his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figuratively as the sign is put for the thing signified his word being the signification or d 1 Thes 2 13. Rom. 1.16.17 1 Cor. 2.10 revelation of his will in what he hath thereby determined and decreed § 10. Such is the sweet a Psal 119.160 John 5.32 2 Cor. 4.2 1 Tim 3 15. Rev. 19 9. harmony How they agree in a sweet harmony and firm consent of the sign with the thing signified the revelation of God's word with the determination of God's will that they admit not the least jar of discord without a manifest violation of the sincerity and truth of God himself wherefore to preserve that harmony and prevent this discord S◠to be interpreted as that the harmony be perserv'd it must be our care so to b Mat. 9.13 2 Pet 1.20 interpret the right meaning of his word that it agree with the true intent of his minde and purpose of his will least otherwise we make God seem to contradict himself or deceive his people § 11. If God should will any thing by his will of sign which he doth not will by his will of good pleasure he should plainly contradict himself and destroy the the truth of his word wherefore seeing God doth certainly a Tit. 1.2 Heb. 6.18 intend in his will what he reveals in his word we must observe rightly to interpret that his Revelation to a declaring what he truly intends How God's revealed will agrees with that of his good pleasure when he wills all men to be holy not what we b 2 Cor. 2.17 2 Pet. 3.16 falsly conceive As when God by the precept of his revealed will and will of signe doth require all men to be c Lev. 21.2 and 20 7. holy we must not conclude it the purpose of his secret will or will of good pleasure that all men be holy For that experience and other parts of d Psal 14 3. 2 Tim. 3.13 Scripture too sufficiently testifie that all are not holy which yet necessarily they should be or a contradiction must be in his revealed will if that were the intent of his good pleasure which is ever e Psal 135.6 Rom. 9.19 effective in what he wills Wherefore when God by the Precept of his revealed will requires all men to be holy it is the purpose of his good pleasure that men be thereby f Deut. 30.11 14.15 admonished of their duty and obliged to his Law Where also he commands Abraham to sacrifice his Son Isaac § 12. Again we read that God gave Abraham a command saying a Gen 22.2 Take thy Son thine onely Son Isaac whom thou lovest and offer him for a burnt-offering If we say God here purposed Isaac's sacrificing as the words seem to signifie we shall make a change in Gods secret will to avoid a contradiction in his will revealed whereas if the true meaning of Gods word be applyed to the right purpose of his will the harmony is sweet and it is thus when God gave Abraham the Command Take thy Son and offer him for a burnt-offering the purpose of his good pleasure revealed in that precept of his word was to put Abraham upon the service by obliging him to the duty which he intended for the testimony and b Heb. 11.17 trial of Abraham's faith not for the death or sacrifice of his Son which not
from without to compel him to will or do what was good or what was evil whether it were in things Natural Civil Moral or Divine CHAP. XI Concerning the Covenant of Works and the Fall of man § 1. MAN being made in a Gen. 1.27 Gods Image Adam had a knowledg of Gods will perfâ—ct in its kinde had a perfect b Col. 3.10 knowledg of Gods will not that c Isa 40.13 Rom 11.33 34. absolute and secret will of God which is the Cause of all Being but that d Deut. 29.29 conditional and revealed will of God What the Law to Adam which is the e Psal 143.10 Mat. 6.10 rule of mans working Which will of God was to be a law to man How the same with the Decalogue and Adam in his creation had this f Psal 40.8 Jer. 31.33 Rom. 2.15 law written in the table of his heart the same in substance with the Decalogue g Exod. 34.28 that law of the ten Commandments which afterwards Israel had written in tables of stone § 2. God having given man a law What the Covenant of Works he further entreth with him a a Exod. 34.28 Deut. 9.10 Jer. 31.31 32. Heb. 8.9 13. Covenant This call'd the Covenant of Works In which the b Lev. 18.5 Ezek 20.11 Rom. 7.10 10.5 Gal. 3.12 promise on Gods part is the confirming man in his created estate of life holiness and happiness The c Lev. 18.5 Ezek. 20.11 Rom. 7.10 10.5 Gal. 3.12 condition on mans part is perfect obedience unto the d Deut. 27.26 Luke 10.25 26 27. Gal. 3.10 Jam. 2.10 whole law of his Creator according to the full extent of his revealed will What the seal of the Covenant This Covenant God seals in a solemn ratification with that Sacramental Tree the e Gen 2 9. 3.22 Prov. 3.18 Tree of life § 3. Thus God having made firm his Covenant The trial of mans obedience he doth put man upon the trial of his obedience a Gen. 2.16.17 forbidding him to eat of the tree of knowledg setting on the prohibition with this commination b Gen. 2.17 that in the day he eateth thereof he shall surely dye So that as upon mans performing the condition God freely promised by covenant a Blessing of life so upon his breach of the Covenant God severely threatned in justice the curse of death Man left to the use of his freewil § 4. Now God having entred a Covenant and seal'd it enacted a probatory law and publish'd it he leaveth man a Eâ—cles 7.28 furnish'd with sufficient power to the use of his free will for the trial of his obedience Tempted by Satan And here the b John 8.44 Devil in malice to God and envy to man making use of the c Gen. 3.1 2 3 c. 2 Co. 11.3 Serpent by the subtilty of his suggestions deceiveth Eve and by the plausible importunity of her d Gen. 3 6. 1 Tim. 2.14 perswasions Transgresseth in eating the forbidden fruit seduceth Adam to a breaking the Covenant of his God by eating the forbidden fruit Satans bait to catch men § 5. That which Satan in his temptation doth labour by subtil Sophistry to perswade is this That man should not dye though he did eat but should be like God The subtilty of Satans temtation when he had eaten This poyson the Devil first presents unto Eve in a cover'd cup words of a dark dubious and perplex'd sense by a Gen. 3.1 way of interrogation yea hath God said the better to catch at her answer His order and progress in it and pursue his design And when by his questioning he hath b Gen. 3.3 brought Gods Command into question he presently c Gen. 3.4 takes away the commination which God hath set as a bar to his law lest man should break in and transgress his command and to Gods severe threatning he d Gen. 3.5 opposeth an enticing promise which he sets on with a false crimination cast upon God and as a gloss to his lye he gives a rare commendation of the fruit The Tree of knowledg of good and evil why so called seemingly made good by the very denomination of the Tree the e Gen. 2.17 Tree of knowledg of good and evil which name it had of God not from the constitution of its nature but of his ordinance with respect to the event of mans sin foreseen § 6. wherein the hainousness of Adams transgression doth consist The enormity and hainousness of Adams sin is not to be sought for in the tast or in the fruit or in the tree which present but a low estimation of the sin to a seeming meanness of the fact but it is to be sought for in the a Gen. 2.17 3.11 Exod. 20.1.2 high contempt of the Divine Majesty and Law in the b Gen. 3.5.6.22 proud affectation of the Divine Dignity and Likeness yea in the horrid Apostacy of preferring Satans word before Gods and thereby turning from God in his truth to a siding with Satan in his c John 8.44 lie The sin then of our first Parents it was no light trivial or single sin but indeed a mass or heap of hainous horrid and manifold impieties even to a violation of the whole Decalogue how a violation of the whole Law in a total breach of that d Jam 2 8 Royal Law of love which doth e Mat. 22 36 37 38 40. Rom. 13.10 fill up both tables in what concerns God our neighbour and our selves § 7. In this transgression of Adams What was mans fist sin is doubtful and so difficult to determine the concourse and complication of many sins it is doubtful and difficult to determine which was the first sin the erroneous a Jer. 4.22 Psal 14.2 judgment of the understanding that must necessarily go before the evil election of the will in order of nature yet we conceive the understanding and will What the first internal principle of evil in man by error and evil choise did in one and the same instant compleat the sin and thereby became the first internal principle of evil in man whether that evil were a sin either of vain confidence or infidelity or of pride or of covetousness one of which most probably was which is not necessary to be determined the first sin committed by Adam in his Apostacy Adams sin was from himself freely without force And thus that Adam sinned was not by any a Jam. 1.13 enforcement either of positive decree in God or of b Jam 4.7 irresistible temptation in Satan or of c Eccles 7.29 evil disposition in himself But at the suggestion of the Devil Adam misusing the liberty of his will of his own accord did d Rom. 5.14.15 transgress the command of his God and thereby became guilty of